Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	earth_n	militant_a	5,036	5	12.4963	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11005	An exposition vpon some select Psalmes of David conteining great store of most excellent and comfortable doctrine, and instruction for all those that (vnder the burthen of sinne) thirst for comfort in Christ Iesus. Written by that faithfull servant of God, M. Robert Rollok, sometime pastour in the Church of Edinburgh: and translated out of Latine into English, by C. L. minister of the Gospell of Christ at Dudingstoun. The number of the psalmes are set downe in the page following.; Commentarius in selectos aliquot Psalmos. English	Rollock, Robert, 1555?-1599.; Lumsden, Charles, ca. 1561-1630.	1600 (1600)	STC 21276; ESTC S110527	186,758	565

is the other reason of the petition The other reason of the petition from Gods glorie from the glorie of God himselfe For as that former reason was from our owne miserie in the third and fourth verses so this latter is from the glorie of God which through this present estate of DAVID appeareth to be called in question Lord saith hee in death there is no remembrance of thee Therefore keepe me aliue The cause wherefore the godly liue awhile vpon the earth before they ●lit hence to the lord For this cause God will haue vs to liue in the land of the living and as it were to liue as strangers absente from the Lorde that first through faith wee might worship him in his sonne Iesus Christ in this life before wee fullie enjoyed that his presence in that other Every one of the godly knowing this they desire to bee preserved for a time yea euen in this life for this end in speciall which the Lorde himselfe hath appoynted and as the Apostle speaketh of the creatures Rom. 8. 20. not so much after their will as after his owne will who will haue them for a time to be pilgrimes absent from their Lord. Therefore so oft as we see the Saintes so earnestlie to desire this life and the preservation thereof at Gods hands we must not thinke that this is done by them for this cause that they even delight so much in this life The cause why the godly desire to remaine in this life or that they abhor this bodely death but rather that they earnestly desire to glorifie their God among the living and to exalte his militant Church kingdom vpon the earth they desire not to ●itte from thence while they haue wonne some vnto Christ and as it were by stretching out their hande they carie them vp with themselues into the heavens For this present life is chiefely to be consecrat to God Gods affayres Yea and this is the cause why Ezechias tooke death in so evill a part denunced vnto him Esa ●● And this also is the cause wherefore Paule when otherwise he choosed rather to s●it out of the body nevertheles hee choosed rather to remaine in the body to the ende that hee might propagat the Church of Christ might bring men vnto the ●aith Phil. 1. 23. 24. Finally this was the cause wherefore so earnestly DAVID sought in so many Psalmes the prolonging of his life Psa 30. 88. 118. Notwithstanding David in this Psalme appeareth not so much to be oppressed with the sicknes of his body as with the sicknes of his soule sense of the wrath of God And therfore he is not so affraid of this bodely death as of that spirituall casting off yea that through the sense of the flesh part not renewed Wherfore we may consider with our selues that he spak of that eternal death of the burial of the hell in which no man will prayse God Therefore you see that the godlie also abhorre and are affrayd for the bell and againe you see that they desire life and salvation not so much for their owne cause as for Gods glories sake For neither DAVID in this place somuch respecteth his owne life and salvation as the prayse of GOD yea and that specially troubled him that being once cast out from the face of God he should not at any time there after be a Preacher of Gods prayses And this is a most sure evident of the salvation of the godlie if they feele in themselues a desire and careful indevour of gloryfiing God For it is not possible that that soule can bee deteined in Hell which aspyreth to God and to his glorie I faynt in my mourning Hytherto haue bene declared The three reasons of the petition from a most grie●ous sen●e of misery the two reasones of the earnest seeking of mercy The firste in the third and fourth verses The second in the sixt verse Now followeth the third in the sevent and eight verses from the dolour and feeling of a most grieuous miserie Hee expresseth this sorrow diverse manner of waies For first he sayeth I faynt in my mourning Then I make my bed saith hee all the night to swimme Thirdly saith he I make my bed side to melt with my teares I grant that these speaches are very excessiue For in truth neither made DAVID so much as his bedde to swimme neither yet melted hee his bedde-side with his teares notwithstanding the inward dolour of his mind was no les then are those externall thinges which are here spoken of For out of all question if it could haue bene possible that DAVIDS eies had bene capable of so many teares as had bene sufficient to haue made his bed to swimme or to melt his bed-side surely there was such a great sorrow in DAVIDS hart as had bene sufficient to lowse them and to powre them out and certainlie DAVIDS bodie in verie deede was almost consumed and as it were melted with that sorrow For to speake this once of this griefe of DAVID this is first manifest that it was not so much contracted by reason of the bodely sicknes with which notwithstanding hee was most heavily oppressed as it was indeede by reason of the feeling of the wrath of God those terrours of hel the which grief indeed is the greatest that can 〈◊〉 imagined none is to be compared vnto it Then DAVID was such a one who now before had oft tasted how gracious the Lorde was as PETER ●peaketh Yea and hee himselfe at this same verie time was not altogether voyde of all feeling of his mercy And therefore it came to passe that he tooke this wrath of the angrie GOD in so evill a parte For it is sure that howe much the more greater the experience of the mercie of God be so much the more doth any man take in evill parte the wrath of God and he is the more in that respect troubled through the offence of so mercifull a Father And for these causes From whence proceeded the greate fear of the Saintes who other waies wer indued with a singular courage of minde the aunciente holy men otherwise indewed with excellente courage and strength of minde when they came before God they vtter a most effeminat softnesse and dejection of minde There was no man of greater courage of mind then David notwithstanding at this time he was altogether powred out as it were in teares for that invincible strength of mind is not otherwise to be vttered when wee haue to doe with God and with his wrath for what other thing els would this bee then to harden our heart against the hand of God humbling vs And that we haue not experience of this grief in our selues which David as he hath vttered in this Psalme sayeth was in himself the cause is this stupiditie of our hart this fleshly security with the which wee are also cast vppe into dead sleepe

follow whereby he bringeth vs neerer and maketh vs to approch hard to himselfe For vnles he himselfe tooke holde of vs drew vs as it were to himselfe surelie being called out we shoulde not bee moved out of our place Vpon this finallie doeth that part follow which maketh vs to dwell in his courtes Our calling therefore beginneth from that choise which God maketh and it passeth fordward by that drawing neere vnto God and at last it endeth in that dwelling which is with GOD in his Church But the phrase of speach which hee vseth in vttering out of this benefite of calling is not to bee pretermitted in silence For hee speaketh not this coldlie barelie thou choosest vs but with ane outcrye and a certaine woundering of the greatnesse of this benefite Blessed is he sayeth hee whome thou choosest So wee are taught not so much to pronounce as to wonder at al the benefits of God in Christ such is that in comprehensible and vnspeakeable greatnesse of them all But surelie some certaine apprehension is speciallie required to this matter of the benefites of God in our own harts For of the aboundance of the heart the mouth speaketh and he who feeleth nothing in his heart verelie speaketh ather litle or nothing in his mouth We are filled He commendeth this benefite of calling from the effects following The first is in Gods action toward them that are alreadie called bee him The seconde is in the worde of God As concerning the action hee filleth vs sayeth hee with good thinges holy as concerning the words thou speakest out vnto vs thinges to bee in thy righteousnes reuerenced He who receiueth anye man in ludgeing and setteth him at table there are two things summarilie that he is able to do in entreating of his guhest humanelie and daintelie First in setting before him the most delicate meate which he may feede vpon the other is in delighting his eares making his heart glad with most pleasant and glade speeches of all sortes GOD dothe both these thinges to vs whome hee hath once called and invited hauing thought vs worthie of his table But the wordes are somewhat more diligentlie to bee considered Of these thinges wherewith we are filled in the house of God there are two properties first they are good and healthsome vnto vs Then they are holie By these good and holy thinges are all the spirituall blessinges in Christ meante Of the wordes also which hee speaketh there are likewise two properties the first is that they are reuerent and therefore do require reuerence at the hearers hands The second is that they are in righteousnesse that is just vpright and sincere without falshood without lying Also in these words the promises of God concerning good and holy thinges are to bee vnderstood greater they are then we are able to comprehend in this life but we shall be capable of them in that other life You see then with howe great gladnesse with howe greate a reioysing of heart we haue our abode in the house of God and do sit as it were at his table who not onely are ioyfull by faith of the goode thinges present that is by the present apprehension of them but also by the hope of the benefites to come which will be farre greater then those present Of these effects wee see that that David not without cause published that man to be blessed whome God did choose For what is it to bee blessed if this bee not with so great a joy and gladnes of soule to bee filled with thinges so good so holy in the meane time to heare the promises of things to come exceeding great so reuerent so righteous so true O God of our saluation There is two titles of God heare the one which respecteth the Church for saluation belongeth to the Church The other which respecteth all thinges created for confidence is of al things created Consider heare first then as the goodnes of God not onelie extendeth the selfe to the Church albeit chiefly to the Church but also to al things created to these also which are without the Churche for he suffereth not yea euen the wicked to be destitute of his testimony Doing good vnto thē giuing vnto them raynes from the heauēs fruitful seasons filling their harts with food and gladnes Euen so the Godlie look vpon God not onlye vppon his benefites towarde the Church but also in his benefites towarde All thinges created Considder nixt that there is some confidence also in God of the dūme and brutish creatures For in their owne fashion they thirste for the grace of God and haueing gotten the same in their owne maner they repose themselues quietlie in their God finally they wait with certaine sighes the Reuelation of the sonnes of God with whome they also shal be set at freedome Of this matter looke Rom. 8. In which place the hope of that glorye to come is not giuen to man but to those who haue the first fruites of the spirit but in the same place some hope notwithstanding of the glorye to come is attributed to the creatures that you maye see that the thinges create brutish and dumme are in a better case then men if they be not regenerated by the spirit of GOD. Stablishing the mountaines Nowe followe the corporall benefites of God belonging in common to all thinges created Thou visitest Here follow the benefites bodielie belonging to his owne Church vnto the ende of the Psalme All which thinges seeing they neede no exposition but are easie to be vnderstoode it shall be sufficient to haue poynted out the prophetes minde especially in respect they maye bee knowne easilie out of the longer writings of others The Argument of the LXXXIIII Psalme It is a Psalme of prayer of Dauids as it is likelie being banished through the tyrannie of Saull It is firste made of a heauie complaint vnto the 9 verse Then of a petition vnto the 13. verse Finallie of ane acclamatorie conclusion in the 13 verse The LXXXIIII Psalme 1 A Psalme commited to the Master of the Musick among the posterity of Korach to be song vpon the instrumentes Gittith 2 O Iehoua of hostes how amiable are thy tabernacles 3 My soule is touched vvith a desire yea it faynteth to come to the courtes of Iehoua my heart and my flesh cry out to come vnto the strong liuing God 4 To thine altars Iehoua of hostes my king and my God yea the sparrowe findeth an house and the swallowe a nest for themselues in the which they may lay there yong ones 5 Blessed are they that dwell in thy house they will prayse thee alway 6 Blessed is the man who in thee hath libertie of thy pathes which the godlie haue in their mind 7 Blessed are they who passing through the valley of the Mulberrie appoynt that fountaine whome also the raine of thy blessings do couer 8 They goe from battell array to battel array let euery man compeir before God